Tarikh (al-Tabari) 1530
The ʿUmrah of al-Jiʿrānah
اعْتَمَرَ ﷺ بَعْدَ الْهِجْرَةِ أَرْبَعَ عُمَرٍ كُلُّهُنُّ فِي ذِي الْقَعْدَةِ. الْأُولَى: عُمْرَةُ الْحُدَيْبِيَةِ، وَهِيَ أُولَاهُنُّ سَنَةَ سِتٍّ، فَصَدَّهُ الْمُشْرِكُونَ عَنِ الْبَيْتِ، فَنَحَرَ الْبُدْنَ حَيْثُ صُدَّ بِالْحُدَيْبِيَةِ وَحَلَقَ هُوَ وَأَصْحَابُهُ رُءُوسَهُمْ، وَحَلُّوا مِنْ إِحْرَامِهِمْ، وَرَجَعَ مِنْ عَامِهِ إِلَى الْمَدِينَةِ. الثَّانِيَةُ: عُمْرَةُ الْقَضِيَّةِ فِي الْعَامِ الْمُقْبِلِ، دَخَلَ مَكَّةَ فَأَقَامَ بِهَا ثَلَاثًا، ثُمَّ خَرَجَ بَعْدَ إِكْمَالِ عُمْرَتِهِ، وَاخْتُلِفَ: هَلْ كَانَتْ قَضَاءً لِلْعُمْرَةِ الَّتِي صُدَّ عَنْهَا فِي الْعَامِ الْمَاضِي، أَمْ عُمْرَةً مُسْتَأْنَفَةً ؟ عَلَى قَوْلَيْنِ لِلْعُلَمَاءِ: وَهُمَا رِوَايَتَانِ عَنِ الْإِمَامِ أَحْمَدَ، إِحْدَاهُمَا: أَنَّهَا قَضَاءٌ وَهُوَ مَذْهَبُ أبي حنيفة رَحِمَهُ اللَّهُ. وَالثَّانِيَةُ: لَيْسَتْ بِقَضَاءٍ، وَهُوَ قَوْلُ مالك رَحِمَهُ اللَّهُ، وَالَّذِينَ قَالُوا: كَانَتْ قَضَاءً، احْتَجُّوا بِأَنَّهَا سُمِّيَتْ عُمْرَةَ الْقَضَاءِ، وَهَذَا الِاسْمُ تَابِعٌ لِلْحُكْمِ. وَقَالَ آخَرُونَ: الْقَضَاءُ هُنَا مِنَ الْمُقَاضَاةِ، لِأَنَّهُ قَاضَى أَهْلَ مَكَّةَ عَلَيْهَا، لَا أَنَّهُ مِنْ قَضَى قَضَاءً. قَالُوا: وَلِهَذَا سُمِّيَتْ عُمْرَةَ الْقَضِيَّةِ. قَالُوا: وَالَّذِينَ صُدُّوا عَنِ الْبَيْتِ، كَانُوا أَلْفًا وَأَرْبَعَمِائَةٍ، وَهَؤُلَاءِ كُلُّهُمْ لَمْ يَكُونُوا مَعَهُ فِي عُمْرَةِ الْقَضِيَّةِ، وَلَوْ كَانَتْ قَضَاءً لَمْ يَتَخَلَّفْ مِنْهُمْ أَحَدٌ، وَهَذَا الْقَوْلُ أَصَحُّ؛ لِأَنَّ رَسُولَ اللَّهِ ﷺ لَمْ يَأْمُرْ مَنْ كَانَ مَعَهُ بِالْقَضَاءِ. الثَّالِثَةُ: عُمْرَتُهُ الَّتِي قَرَنَهَا مَعَ حَجَّتِهِ، فَإِنَّهُ كَانَ قَارِنًا لِبِضْعَةَ عَشَرَ دَلِيلًا، سَنَذْكُرُهَا عَنْ قَرِيبٍ إِنْ شَاءَ اللَّهُ. الرَّابِعَةُ: عُمْرَتُهُ مِنَ الْجِعْرَانَةِ، لَمَّا خَرَجَ إِلَى حُنَيْنٍ، ثُمَّ رَجَعَ إِلَى مَكَّةَ، فَاعْتَمَرَ مِنَ الْجِعْرَانَةِ دَاخِلًا إِلَيْهَا. فَفِي " الصَّحِيحَيْنِ ": عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: ( اعْتَمَرَ رَسُولُ اللَّهِ ﷺ أَرْبَعَ عُمَرٍ، كُلُّهُنَّ فِي ذِي الْقَعْدَةِ، إِلَّا الَّتِي كَانَتْ مَعَ حَجَّتِهِ: عُمْرَةٌ مِنَ الْحُدَيْبِيَةِ أَوْ زَمَنَ الْحُدَيْبِيَةِ فِي ذِي الْقَعْدَةِ، وَعُمْرَةٌ مِنَ الْعَامِ الْمُقْبِلِ فِي ذِي الْقَعْدَةِ، وَعُمْرَةٌ مِنَ الْجِعْرَانَةِ حَيْثُ قَسَّمَ غَنَائِمَ حُنَيْنٍ فِي ذِي الْقَعْدَةِ، وَعُمْرَةٌ مَعَ حَجَّتِهِ ). وَلَمْ يُنَاقِضْ هَذَا مَا فِي " الصَّحِيحَيْنِ " عَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ: ( اعْتَمَرَ رَسُولُ اللَّهِ ﷺ فِي ذِي الْقَعْدَةِ قَبْلَ أَنْ يَحُجَّ مَرَّتَيْنِ )، لِأَنَّهُ أَرَادَ الْعُمْرَةَ الْمُفْرَدَةَ الْمُسْتَقِلَّةَ وَلَا رَيْبَ أَنَّهُمَا اثْنَتَانِ، فَإِنَّ عُمْرَةَ الْقِرَانِ لَمْ تَكُنْ مُسْتَقِلَّةً وَعُمْرَةَ الْحُدَيْبِيَةِ صُدَّ عَنْهَا، وَحِيلَ بَيْنَهُ وَبَيْنَ إِتْمَامِهَا، وَلِذَلِكَ قَالَ ابْنُ عَبَّاسٍ: ( اعْتَمَرَ رَسُولُ اللَّهِ ﷺ أَرْبَعَ عُمَرٍ. عُمْرَةُ الْحُدَيْبِيَةِ، وَعُمْرَةُ الْقَضَاءِ مِنْ قَابِلٍ، وَالثَّالِثَةُ مِنَ الْجِعْرَانَةِ، وَالرَّابِعَةُ مَعَ حَجَّتِهِ ) ذَكَرَهُ الْإِمَامُ أَحْمَدُ. وَلَا تَنَاقُضَ بَيْنَ حَدِيثِ أنس: أَنَّهُنَّ فِي ذِي الْقَعْدَةِ إِلَّا الَّتِي مَعَ حَجَّتِهِ، وَبَيْنَ قَوْلِ عائشة، وَابْنِ عَبَّاسٍ: لَمْ يَعْتَمِرْ رَسُولُ اللَّهِ ﷺ إِلَّا فِي ذِي الْقَعْدَةِ؛ لِأَنَّ مَبْدَأَ عُمْرَةِ الْقِرَانِ كَانَ فِي ذِي الْقَعْدَةِ، وَنِهَايَتُهَا كَانَ فِي ذِي الْحِجَّةِ مَعَ انْقِضَاءِ الْحَجِّ، فعائشة وَابْنُ عَبَّاسٍ أَخْبَرَا عَنِ ابْتِدَائِهَا، وأنس أَخْبَرَ عَنِ انْقِضَائِهَا. فَأَمَّا قَوْلُ عبد الله بن عمر: إِنَّ النَّبِيَّ ﷺ اعْتَمَرَ أَرْبَعًا، إِحْدَاهُنَّ فِي رَجَبٍ، فَوَهْمٌ مِنْهُ ؓ. قَالَتْ عائشة لَمَّا بَلَغَهَا ذَلِكَ عَنْهُ: يَرْحَمُ اللَّهُ أبا عبد الرحمن، مَا اعْتَمَرَ رَسُولُ اللَّهِ ﷺ عُمْرَةً قَطُّ إِلَّا وَهُوَ شَاهِدٌ، وَمَا اعْتَمَرَ فِي رَجَبٍ قَطُّ. وَأَمَّا مَا رَوَاهُ الدَّارَقُطْنِيُّ، ( عَنْ عائشة قَالَتْ: خَرَجْتُ مَعَ رَسُولِ اللَّهِ ﷺ فِي عُمْرَةٍ فِي رَمَضَانَ فَأَفْطَرَ وَصُمْتُ، وَقَصَرَ وَأَتْمَمْتُ، فَقُلْتُ بِأَبِي وَأُمِّي، أَفْطَرْتَ وَصُمْتُ، وَقَصَرْتَ وَأَتْمَمْتُ، فَقَالَ: أَحْسَنْتِ يَا عائشة ) فَهَذَا الْحَدِيثُ غَلَطٌ، فَإِنَّ رَسُولَ اللَّهِ ﷺ لَمْ يَعْتَمِرْ فِي رَمَضَانَ قَطُّ، وَعُمَرُهُ مَضْبُوطَةُ الْعَدَدِ وَالزَّمَانِ، وَنَحْنُ نَقُولُ: يَرْحَمُ اللَّهُ أُمَّ الْمُؤْمِنِينَ، مَا اعْتَمَرَ رَسُولُ اللَّهِ ﷺ فِي رَمَضَانَ قَطُّ، وَقَدْ قَالَتْ عائشة ؓ: لَمْ يَعْتَمِرْ رَسُولُ اللَّهِ ﷺ إِلَّا فِي ذِي الْقَعْدَةِ، رَوَاهُ ابْنُ مَاجَهْ وَغَيْرُهُ. وَلَا خِلَافَ أَنَّ عُمَرَهُ لَمْ تَزِدْ عَلَى أَرْبَعٍ، فَلَوْ كَانَ قَدِ اعْتَمَرَ فِي رَجَبٍ لَكَانَتْ خَمْسًا، وَلَوْ كَانَ قَدِ اعْتَمَرَ فِي رَمَضَانَ لَكَانَتْ سِتًّا، إِلَّا أَنْ يُقَالَ: بَعْضُهُنَّ فِي رَجَبٍ، وَبَعْضُهُنَّ فِي رَمَضَانَ، وَبَعْضُهُنَّ فِي ذِي الْقَعْدَةِ، وَهَذَا لَمْ يَقَعْ، وَإِنَّمَا الْوَاقِعُ اعْتِمَارُهُ فِي ذِي الْقَعْدَةِ كَمَا قَالَ أنس ؓ، وَابْنُ عَبَّاسٍ ؓ، وعائشة ؓ. وَقَدْ رَوَى أبو داود فِي " سُنَنِهِ " عَنْ عائشة: ( أَنَّ النَّبِيَّ ﷺ اعْتَمَرَ فِي شَوَّالٍ ). وَهَذَا إِذَا كَانَ مَحْفُوظًا فَلَعَلَّهُ فِي عُمْرَةِ الْجِعْرَانَةِ حِينَ خَرَجَ فِي شَوَّالٍ، وَلَكِنْ إِنَّمَا أَحْرَمَ بِهَا فِي ذِي الْقَعْدَةِ. وَلَمْ يَكُنْ فِي عُمَرِهِ عُمْرَةٌ وَاحِدَةٌ خَارِجًا مِنْ مَكَّةَ كَمَا يَفْعَلُ كَثِيرٌ مِنَ النَّاسِ الْيَوْمَ، وَإِنَّمَا كَانَتْ عُمَرُهُ كُلُّهَا دَاخِلًا إِلَى مَكَّةَ، وَقَدْ أَقَامَ بَعْدَ الْوَحْيِ بِمَكَّةَ ثَلَاثَ عَشْرَةَ سَنَةً لَمْ يُنْقَلْ عَنْهُ أَنَّهُ اعْتَمَرَ خَارِجًا مِنْ مَكَّةَ فِي تِلْكَ الْمُدَّةِ أَصْلًا. فَالْعُمْرَةُ الَّتِي فَعَلَهَا رَسُولُ اللَّهِ ﷺ وَشَرَعَهَا، هِيَ عُمْرَةُ الدَّاخِلِ إِلَى مَكَّةَ، لَا عُمْرَةُ مَنْ كَانَ بِهَا فَيَخْرُجُ إِلَى الْحِلِّ لِيَعْتَمِرَ، وَلَمْ يَفْعَلْ هَذَا عَلَى عَهْدِهِ أَحَدٌ قَطُّ إِلَّا عائشة وَحْدَهَا بَيْنَ سَائِرِ مَنْ كَانَ مَعَهُ؛ لِأَنَّهَا كَانَتْ قَدْ أَهَلَّتْ بِالْعُمْرَةِ فَحَاضَتْ، فَأَمَرَهَا، فَأَدْخَلَتِ الْحَجَّ عَلَى الْعُمْرَةِ وَصَارَتْ قَارِنَةً، وَأَخْبَرَهَا أَنَّ طَوَافَهَا بِالْبَيْتِ وَبَيْنَ الصَّفَا وَالْمَرْوَةِ قَدْ وَقَعَ عَنْ حَجَّتِهَا وَعُمْرَتِهَا، فَوَجَدَتْ فِي نَفْسِهَا أَنْ يَرْجِعَ صَوَاحِبَاتُهَا بِحَجٍّ وَعُمْرَةٍ مُسْتَقِلَّيْنِ فَإِنَّهُنَّ كُنَّ مُتَمَتِّعَاتٍ وَلَمْ يَحِضْنَ وَلَمْ يَقْرِنَّ، وَتَرْجِعُ هِيَ بِعُمْرَةٍ فِي ضِمْنِ حَجَّتِهَا، فَأَمَرَ أَخَاهَا أَنْ يُعَمِّرَهَا مِنَ التَّنْعِيمِ تَطْيِيبًا لِقَلْبِهَا، وَلَمْ يَعْتَمِرْ هُوَ مِنَ التَّنْعِيمِ فِي تِلْكَ الْحَجَّةِ وَلَا أَحَدٌ مِمَّنْ كَانَ مَعَهُ. وَأَمَّا مَنْ قَالَ: اعْتَمَرَ فِي شَوَّالٍ، فَعُذْرُهُ مَا رَوَاهُ مالك فِي " الْمُوَطَّأِ "، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ ﷺ ( لَمْ يَعْتَمِرْ إِلَّا ثَلَاثًا، إِحْدَاهُنَّ فِي شَوَّالٍ وَاثْنَتَيْنِ فِي ذِي الْقَعْدَةِ ). وَلَكِنَّ هَذَا الْحَدِيثَ مُرْسَلٌ، وَهُوَ غَلَطٌ أَيْضًا، إِمَّا مِنْ هشام، وَإِمَّا مِنْ عروة أَصَابَهُ فِيهِ مَا أَصَابَ ابْنَ عُمَرَ. وَقَدْ رَوَاهُ أبو داود مَرْفُوعًا عَنْ عائشة، وَهُوَ غَلَطٌ أَيْضًا لَا يَصِحُّ رَفْعُهُ. قَالَ ابْنُ عَبْدِ الْبَرِّ: وَلَيْسَ رِوَايَتُهُ مُسْنَدًا مِمَّا يُذْكَرُ عَنْ مالك فِي صِحَّةِ النَّقْلِ. قُلْتُ: وَيَدُلُّ عَلَى بُطْلَانِهِ عَنْ عائشة أَنَّ عائشة وَابْنَ عَبَّاسٍ، وَأَنَسَ بْنَ مَالِكٍ قَالُوا: ( لَمْ يَعْتَمِرْ رَسُولُ اللَّهِ ﷺ إِلَّا فِي ذِي الْقَعْدَةِ ) وَهَذَا هُوَ الصَّوَابُ، فَإِنَّ عُمْرَةَ الْحُدَيْبِيَةِ وَعُمْرَةَ الْقَضِيَّةِ، كَانَتَا فِي ذِي الْقَعْدَةِ، وَعُمْرَةَ الْقِرَانِ إِنَّمَا كَانَتْ فِي ذِي الْقَعْدَةِ، وَعُمْرَةَ الْجِعْرَانَةِ أَيْضًا كَانَتْ فِي أَوَّلِ ذِي الْقَعْدَةِ، وَإِنَّمَا وَقَعَ الِاشْتِبَاهُ أَنَّهُ خَرَجَ مِنْ مَكَّةَ فِي شَوَّالٍ لِلِقَاءِ الْعَدُوِّ، وَفَرَغَ مِنْ عَدُوِّهِ، وَقَسَمَ غَنَائِمَهُمْ، وَدَخَلَ مَكَّةَ لَيْلًا مُعْتَمِرًا مِنَ الْجِعْرَانَةِ، وَخَرَجَ مِنْهَا لَيْلًا، فَخَفِيَتْ عُمْرَتُهُ هَذِهِ عَلَى كَثِيرٍ مِنَ النَّاسِ، وَكَذَلِكَ قَالَ محرش الكعبي. وَاللَّهُ أَعْلَمُ. وَأَمَّا مَنْ ظَنَّ أَنَّهُ اعْتَمَرَ مِنَ التَّنْعِيمِ بَعْدَ الْحَجِّ، فَلَا أَعْلَمُ لَهُ عُذْرًا، فَإِنَّ هَذَا خِلَافُ الْمَعْلُومِ الْمُسْتَفِيضِ مِنْ حَجَّتِهِ، وَلَمْ يَنْقُلْهُ أَحَدٌ قَطُّ، وَلَا قَالَهُ إِمَامٌ، وَلَعَلَّ ظَانَّ هَذَا سَمِعَ أَنَّهُ أَفْرَدَ الْحَجَّ، وَرَأَى أَنَّ كُلَّ مَنْ أَفْرَدَ الْحَجَّ مِنْ أَهْلِ الْآفَاقِ لَا بُدَّ لَهُ أَنْ يَخْرُجَ بَعْدَهُ إِلَى التَّنْعِيمِ، فَنَزَّلَ حَجَّةَ رَسُولِ اللَّهِ ﷺ عَلَى ذَلِكَ، وَهَذَا عَيْنُ الْغَلَطِ.
Translation
✧ He ﷺ performed after the Hijrah four ʿumrahs, all of them in Dhū al-Qaʿdah. The first: the ʿUmrah of al-Ḥudaybiyah, which is the first of them, in the year six. The polytheists turned him away from the House, so he slaughtered the sacrificial camels where he was turned back at al-Ḥudaybiyah, and he and his companions shaved their heads, and they exited their iḥrām, and he returned that year to Madinah. The second: the ʿUmrah of al-Qaḍiyyah in the following year. He entered Makkah and stayed in it three days, then departed after completing his ʿumrah. It was disputed: was it a qaḍāʾ for the ʿumrah from which he had been turned away the previous year, or a newly initiated ʿumrah? There are two opinions among the scholars, and they are two narrations from Imām Aḥmad. One of them is that it was a qaḍāʾ, and this is the school of Abū Ḥanīfah, may Allah have mercy on him. The second is that it was not a qaḍāʾ, and this is the saying of Mālik, may Allah have mercy on him. Those who said it was a qaḍāʾ argued that it was named the ʿUmrah of al-Qaḍāʾ, and this name follows the ruling. Others said: al-qaḍāʾ here is from al-muqāḍāh, because he made a treaty (qāḍā) with the people of Makkah over it, not that it is from qaḍāʾ as fulfillment. They said: for this reason it was called the ʿUmrah of al-Qaḍiyyah. They said: those who had been turned away from the House were one thousand four hundred, and not all of these were with him in the ʿUmrah of al-Qaḍiyyah; had it been a qaḍāʾ, none of them would have stayed behind. This saying is more correct, because the Messenger of Allah ﷺ did not command those who had been with him to perform a qaḍāʾ. The third: his ʿumrah that he combined with his ḥajj, for he was performing qirān according to more than ten proofs, which we shall mention shortly, if Allah wills. The fourth: his ʿumrah from al-Jiʿrānah, when he went out to Ḥunayn, then returned to Makkah and performed ʿumrah from al-Jiʿrānah entering into it. In the two Ṣaḥīḥs, on the authority of Anas b. Mālik, who said: (The Messenger of Allah ﷺ performed four ʿumrahs, all of them in Dhū al-Qaʿdah except the one that was with his ḥajj: an ʿumrah from al-Ḥudaybiyah or the time of al-Ḥudaybiyah in Dhū al-Qaʿdah, an ʿumrah the following year in Dhū al-Qaʿdah, an ʿumrah from al-Jiʿrānah where he distributed the spoils of Ḥunayn in Dhū al-Qaʿdah, and an ʿumrah with his ḥajj). This does not contradict what is in the two Ṣaḥīḥs on the authority of al-Barāʾ b. ʿĀzib, who said: (The Messenger of Allah ﷺ performed ʿumrah in Dhū al-Qaʿdah before he performed ḥajj twice), because he meant the separate, independent ʿumrah, and there is no doubt that they were two. For the ʿumrah of qirān was not independent, and the ʿumrah of al-Ḥudaybiyah he was turned away from it and prevented from completing it. For this reason Ibn ʿAbbās said: (The Messenger of Allah ﷺ performed four ʿumrahs: the ʿUmrah of al-Ḥudaybiyah, the ʿUmrah of al-Qaḍāʾ the following year, the third from al-Jiʿrānah, and the fourth with his ḥajj). Imām Aḥmad mentioned it. There is no contradiction between the ḥadīth of Anas that they were in Dhū al-Qaʿdah except the one with his ḥajj, and the saying of ʿĀʾishah and Ibn ʿAbbās that the Messenger of Allah ﷺ did not perform ʿumrah except in Dhū al-Qaʿdah, because the beginning of the ʿumrah of qirān was in Dhū al-Qaʿdah and its end was in Dhū al-Ḥijjah with the completion of the ḥajj. ʿĀʾishah and Ibn ʿAbbās reported about its beginning, and Anas reported about its completion. As for the saying of ʿAbd Allāh b. ʿUmar that the Prophet ﷺ performed four ʿumrahs, one of them in Rajab, it is a mistake on his part ؓ. ʿĀʾishah said when that reached her from him: May Allah have mercy on Abū ʿAbd al-Raḥmān, the Messenger of Allah ﷺ never performed any ʿumrah except while he was present, and he never performed ʿumrah in Rajab. As for what al-Dāraquṭnī reported, (on the authority of ʿĀʾishah, who said: I went out with the Messenger of Allah ﷺ in an ʿumrah in Ramaḍān. He broke the fast and I fasted, and he shortened and I completed. I said, with my father and mother as your ransom, you broke the fast and I fasted, and you shortened and I completed. He said: You did well, O ʿĀʾishah), this ḥadīth is an error, for the Messenger of Allah ﷺ never performed ʿumrah in Ramaḍān, and his ʿumrahs are precisely fixed in number and time. We say: may Allah have mercy on the Mother of the Believers, the Messenger of Allah ﷺ never performed ʿumrah in Ramaḍān. ʿĀʾishah ؓ said: The Messenger of Allah ﷺ did not perform ʿumrah except in Dhū al-Qaʿdah. Ibn Mājah and others reported it. There is no disagreement that his ʿumrahs did not exceed four. Had he performed ʿumrah in Rajab, they would have been five, and had he performed ʿumrah in Ramaḍān, they would have been six, unless it is said: some of them in Rajab, some in Ramaḍān, and some in Dhū al-Qaʿdah, and this did not occur. What occurred is that he performed ʿumrah in Dhū al-Qaʿdah, as Anas ؓ, Ibn ʿAbbās ؓ, and ʿĀʾishah ؓ said. Abū Dāwūd reported in his Sunan on the authority of ʿĀʾishah: (that the Prophet ﷺ performed ʿumrah in Shawwāl). If this is accurately preserved, then perhaps it was in the ʿumrah of al-Jiʿrānah when he went out in Shawwāl, but he entered iḥrām for it only in Dhū al-Qaʿdah. There was not among his ʿumrahs a single ʿumrah going out of Makkah, as many people do today. Rather, all his ʿumrahs were entering into Makkah. He remained after the revelation in Makkah for thirteen years, and it is not transmitted from him that he performed ʿumrah going out of Makkah during that period at all. Thus the ʿumrah that the Messenger of Allah ﷺ performed and legislated is the ʿumrah of one entering Makkah, not the ʿumrah of one who is already in it and goes out to the ḥill to perform ʿumrah. No one ever did this during his lifetime except ʿĀʾishah alone among all those who were with him, because she had entered iḥrām for ʿumrah and then menstruated. He commanded her, so she incorporated the ḥajj into the ʿumrah and became a qārinah. He informed her that her ṭawāf of the House and between al-Ṣafā and al-Marwah had counted for her ḥajj and her ʿumrah. She felt uneasy that her female companions would return with independent ḥajj and ʿumrah, for they were mutamattiʿāt and did not menstruate nor perform qirān, while she would return with an ʿumrah included within her ḥajj. So he commanded her brother to have her perform ʿumrah from al-Tanʿīm to soothe her heart. He did not perform ʿumrah from al-Tanʿīm in that ḥajj, nor did anyone who was with him. As for those who said he performed ʿumrah in Shawwāl, their excuse is what Mālik reported in the Muwaṭṭaʾ, from Hishām b. ʿUrwah, from his father, that the Messenger of Allah ﷺ (did not perform ʿumrah except three times: one of them in Shawwāl and two in Dhū al-Qaʿdah). However, this ḥadīth is mursal, and it is also an error, either from Hishām or from ʿUrwah, affected by what affected Ibn ʿUmar. Abū Dāwūd reported it marfūʿan on the authority of ʿĀʾishah, and it is also an error; its raising is not sound. Ibn ʿAbd al-Barr said: Its narration as musnad is not among what is mentioned from Mālik regarding sound transmission. I say: what indicates its invalidity on the authority of ʿĀʾishah is that ʿĀʾishah, Ibn ʿAbbās, and Anas b. Mālik said: (The Messenger of Allah ﷺ did not perform ʿumrah except in Dhū al-Qaʿdah). This is the correct view, for the ʿumrah of al-Ḥudaybiyah and the ʿumrah of al-Qaḍiyyah were in Dhū al-Qaʿdah, the ʿumrah of qirān was only in Dhū al-Qaʿdah, and the ʿumrah of al-Jiʿrānah was also at the beginning of Dhū al-Qaʿdah. The confusion arose only because he left Makkah in Shawwāl to meet the enemy, finished with his enemy, distributed their spoils, and entered Makkah at night performing ʿumrah from al-Jiʿrānah, and left it at night, so this ʿumrah of his was hidden from many people, as Muḥarrish al-Kaʿbī said. And Allah knows best. As for one who thought that he performed ʿumrah from al-Tanʿīm after the ḥajj, I know no excuse for him, for this is contrary to what is known and widely transmitted of his ḥajj, and no one ever transmitted it, and no imām said it. Perhaps the one who thought this heard that he performed ḥajj ifrād, and saw that everyone who performs ḥajj ifrād from outside the region must go out afterwards to al-Tanʿīm, and so applied the ḥajj of the Messenger of Allah ﷺ to that. This is the very error.
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